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Heidegger maintains that the root of modern technology, like that of all other technologies, lies in technē. However, because the art dimension of technē is suppressed in modern technology, the essence of this technology becomes a Gestell (fixed frame) that enforces product-making, and thus drives technology beyond the control of human beings. The more fundamental reason underlying this “frame-becoming” nature is “the mathematical” that emerges in ancient Greece, which, through the Cartesian subject-object dichotomy, turns the world into the images represented by the subject, and things into definite objects. To escape the dictatorship of the Gestell, it is necessary to re-realize the art-dimension of technē in modern technology, i. e. to let the gentle granting nature of the enowning (Ereignis, event) re-master technology. In this respect, both Heidegger and Heisenberg were inspired by or at least resonated with Lao Zi or Zhuang Zi’s Dao. Confucians will greatly appreciate the critique of modern technology by Heidegger, and especially his view of returning “home” to overcome the possible dangers brought about by technology. However, from the perspective of Confucianism, Heidegger’s critique contains some shortcomings: for example, his ignorance of the individualistic impact in the Gestell and his unidirectional “ontological difference,” which leads him to a view of “home” that lacks “family” and therefore renders his solution loose and rootless. Only an organic community originated in the family, be it Confucian or Amish, can effectively reduce the control of modern technology over the human being.

Technology, Dao-Technē and Home: The Significances and Limits of Heidegger’s Critique of Modern Technology’s Essence